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2
2719-2768

  • You eat halwá (sweetmeat), (then) boils break out in you, fever lays hold of you, your health is disordered.
  • تو خوری حلوا تو را دنبل شود ** تب بگیرد طبع تو مختل شود

  • You curse Iblís, guiltless (though he is). How do you not see (that) that deception (proceeds) from yourself? 2720
  • بی‏گنه لعنت کنی ابلیس را ** چون نبینی از خود آن تلبیس را

  • It is not (the fault) of Iblís, it is (the fault) of yourself, O misguided one, that you are going like a fox towards the sheep's fat tail.
  • نیست از ابلیس از تست ای غوی ** که چو روبه سوی دنبه می‏دوی‏

  • When you see the fat tails in the green field, ’tis a snare. Why are you ignorant of this?
  • چون که در سبزه ببینی دنبه را ** دام باشد این ندانی تو چرا

  • You are ignorant because desire for the fat tail has made you far from knowledge and has blinded your (spiritual) eye and intelligence.
  • ز آن ندانی کت ز دانش دور کرد ** میل دنبه چشم و عقلت کور کرد

  • Your love of (sensual) things makes you blind and deaf; your black fleshly soul is the culprit: do not quarrel (with others).
  • حبک الأشیاء یعمیک یصم ** نفسک السودا جنت لا تختصم‏

  • Do not put the guilt on me, do not see upside down. I am averse to evil and greed and enmity. 2725
  • تو گنه بر من منه کژ مژ مبین ** من ز بد بیزارم و از حرص و کین‏

  • I did an evil deed and am still repenting: I am waiting that my night may turn to day.
  • من بدی کردم پشیمانم هنوز ** انتظارم تا شبم آید به روز

  • I have become suspect amongst mankind: every man and woman lay their (evil) actions on me (at my door).
  • متهم گشتم میان خلق من ** فعل خود بر من نهد هر مرد و زن‏

  • The helpless wolf, though he is hungry, is suspected of being in luxury.
  • گرگ بی‏چاره اگر چه گرسنه است ** متهم باشد که او در طنطنه است‏

  • When, because of feebleness, he cannot go his way, people say it is indigestion (arising) from gross (rich and heavy) food.”
  • از ضعیفی چون نتاند راه رفت ** خلق گوید تخمه است از لوت زفت‏

  • How Mu‘áwiya once more pressed Iblís hard.
  • باز الحاح کردن معاویه ابلیس را

  • He said, “Nothing but the truth will save you: justice is calling you to (speak) the truth. 2730
  • گفت غیر راستی نرهاندت ** داد سوی راستی می‏خواندت‏

  • Tell the truth, so that you may be delivered from my hand: cunning will not lay the dust of my war (will not induce me to leave you in peace).”
  • راست گو تا وارهی از چنگ من ** مکر ننشاند غبار جنگ من‏

  • He (Iblís) said, “How do you know (the difference between) falsehood and truth, O thinker of vain fancies, (you that are) filled with (idle) thoughts (about me)?”
  • گفت چون دانی دروغ و راست را ** ای خیال‏اندیش پر اندیشه‏ها

  • He answered, “The Prophet has given an indication: he has laid down the touchstone (criterion) for (distinguishing) the base coin and the good.
  • گفت پیغمبر نشانی داده است ** قلب و نیکو را محک بنهاده است‏

  • He has said, ‘Falsehood is (the cause of) disquiet in (men's) hearts’; he has said, ‘Truth is (the cause of) a joyous tranquillity.’
  • گفته است الکذب ریب فی القلوب ** گفت الصدق طمانین طروب‏

  • The (troubled) heart is not comforted by lying words: water and oil kindle no light. 2735
  • دل نیارامد ز گفتار دروغ ** آب و روغن هیچ نفروزد فروغ‏

  • (Only) in truthful speech is there comfort for the heart: truths are the bait that entraps the heart.
  • در حدیث راست آرام دل است ** راستیها دانه‏ی دام دل است‏

  • Sick, surely, and ill-savoured is the heart that knows not (cannot distinguish) the taste of this and that.
  • دل مگر رنجور باشد بد دهان ** که نداند چاشنی این و آن‏

  • When the heart becomes whole (is healed) of pain and disease, it will recognize the flavour of falsehood and truth.
  • چون شود از رنج و علت دل سلیم ** طعم کذب و راست را باشد علیم‏

  • When Adam's greed for the wheat waxed great, it robbed Adam's heart of health.
  • حرص آدم چون سوی گندم فزود ** از دل آدم سلیمی را ربود

  • Then he gave ear to your lies and enticements: he was befooled and drank the killing poison. 2740
  • پس دروغ و عشوه‏ات را گوش کرد ** غره گشت و زهر قاتل نوش کرد

  • At that moment he knew not scorpion (kazhdum) from wheat (gandum): discernment flies from one that is drunken with vain desire.
  • کژدم از گندم ندانست آن نفس ** می‏پرد تمییز از مست هوس‏

  • The people are drunken with cupidity and desire: hence they are accepting your cheatery.
  • خلق مست آرزویند و هوا ** ز آن پذیرایند دستان ترا

  • Whoever has rid his nature of vain desire has (thereby) made his (spiritual) eye familiar with the secret.
  • هر که خود را از هوا خود باز کرد ** چشم خود را آشنای راز کرد

  • How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.
  • شکایت قاضی از آفت قضا و جواب گفتن نایب او را

  • They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?
  • قاضیی بنشاندند او می‏گریست ** گفت نایب قاضیا گریه ز چیست‏

  • This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’ 2745
  • این نه وقت گریه و فریاد تست ** وقت شادی و مبارک باد تست‏

  • ‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know?
  • گفت اه چون حکم راند بی‏دلی ** در میان آن دو عالم جاهلی‏

  • Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?
  • آن دو خصم از واقعه‏ی خود واقفند ** قاضی مسکین چه داند ز آن دو بند

  • He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’
  • جاهل است و غافل است از حالشان ** چون رود در خونشان و مالشان‏

  • He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant (of the facts), but you are the luminary of the whole body (of Moslems),
  • گفت خصمان عالمند و علتی ** جاهلی تو لیک شمع ملتی‏

  • Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes; 2750
  • ز انکه تو علت نداری در میان ** آن فراغت هست نور دیده‏گان‏

  • While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave.
  • و آن دو عالم را غرضشان کور کرد ** علمشان را علت اندر گور کرد

  • Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.
  • جهل را بی‏علتی عالم کند ** علم را علت کژ و ظالم کند

  • So long as you accept no bribe, you are seeing; when you act covetously, you are blind and enslaved.’
  • تا تو رشوت نستدی بیننده‏ای ** چون طمع کردی ضریر و بنده‏ای‏

  • I have turned my nature away from vain desire: I have not eaten delicious morsels.
  • از هوا من خوی را واکرده‏ام ** لقمه‏های شهوتی کم خورده‏ام‏

  • My heart, which tastes (and distinguishes), has become bright (like a clear mirror): it really knows truth from falsehood. 2755
  • چاشنی گیر دلم شد با فروغ ** راست را داند حقیقت از دروغ‏

  • How Mu‘áwiya—may God be well-pleased with him!— induced Iblís to confess.
  • به اقرار آوردن معاویه ابلیس را

  • Why did you awaken me? You are the enemy of wakefulness, O trickster.
  • تو چرا بیدار کردی مر مرا ** دشمن بیداریی تو ای دغا

  • You are like poppy-seeds: you put every one to sleep. You are like wine: you take away understanding and knowledge.
  • همچو خشخاشی همه خواب آوری ** همچو خمری عقل و دانش را بری‏

  • I have impaled you. Come, tell the truth, I know what is true: do not seek evasions.
  • چار میخت کرده‏ام هین راست گو ** راست را دانم تو حیلتها مجو

  • I expect from every person (only) that of which by nature and disposition he is the owner.
  • من ز هر کس آن طمع دارم که او ** صاحب آن باشد اندر طبع و خو

  • I do not look for any sugar from vinegar; I do not take the catamite for a soldier. 2760
  • من ز سرکه می‏نجویم شکری ** مر مخنث را نگیرم لشکری‏

  • I do not, like (idolatrous) infidels, seek (expect) from an idol that it should be God or even a sign from God.
  • همچو گبران من نجویم از بتی ** کاو بود حق یا خود از حق آیتی‏

  • I do not seek the smell of musk from dung; I do not seek dry bricks in river water.
  • من ز سرگین می‏نجویم بوی مشک ** من در آب جو نجویم خشت خشک‏

  • From Satan, who is other (than good), I do not look for this— that he should awaken me with good (intent).”
  • من ز شیطان این نجویم کاوست غیر ** که مرا بیدار گرداند به خیر

  • How Iblís told truly his hidden thought to Mu‘áwiya—may God be well-pleased with him!
  • راست گفتن ابلیس ضمیر خود را به معاویه‏

  • Iblís spoke many words of deceit and treachery, (but) the Amír hearkened not to him and strove (against him) and showed fortitude.
  • گفت بسیار آن بلیس از مکر و غدر ** میر از او نشنید کرد استیز و صبر

  • (At length), with the bitterest pangs he (Iblís) said: “O such-and-such, know that I awakened you for the purpose 2765
  • از بن دندان بگفتش بهر آن ** کردمت بیدار می‏دان ای فلان‏

  • That you might join the congregation (of Moslems) in praying after the Prophet of high estate.
  • تا رسی اندر جماعت در نماز ** از پی پیغمبر دولت فراز

  • If the time of prayers had passed, this world would have become dark to you and without a gleam of light;
  • گر نماز از وقت رفتی مر ترا ** این جهان تاریک گشتی بی‏ضیا

  • (And then) from disappointment and grief tears would have flowed from your two eyes in the fashion of (water from) water-skins,
  • از غبین و درد رفتی اشکها ** از دو چشم تو مثال مشکها